Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	abraham_n	child_n	seed_n	1,901	5	7.8910	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77221	Comfort from the cradle, as well as from the crosse of Christ. Being meditations upon Isaiah 9.6. / The substance whereof was delivered in two sermons. Preacht at VVinchester upon the feast of the Nativitie last past. By Tho. Bradley Dr in Divinitie, lately one of His Majesties chaplaines, and Rector of Castleford and Ackworth neere Pontefract in Yorke-shire.	Bradley, Thomas, 1597-1670.	1651 (1651)	Wing B4130; Thomason E637_1; ESTC R19661	52,275	95

her sin so it might be some extenuation to Adams sinne who did therein but second what she had done before for by her eating the Covenant was broken the law transgressed and though Adam had not eaten at all yet she had done enough to undoe us all at least her selfe and all her daughters which were involved in the transgression with her and with whom they all stood and fell Vpon these aggravations the Lord doth not only lay upon her these burthens before mentioned but the Apostle in this Text which I have under hand intimates a greater danger which she had cast her selfe into then all they amount unto even into danher of perishing everlastingly Eve by her transgresson cast all her daughters into farre greater danger then Adam did his Sonnes what else meanes this adversative here in the Text neverthelesse Neverthelesse through child-bearing she shall be saved It shews plainly that if God had not found out a remedy for her if God of his goodnesse had not provided a meanes whereby she might be relieved in this dangerous case she could not have beene saved Hence hath arisen the question whether Eve were saved or no and from that another touching the state of all her sexe for her sake the opening of this Text shall cleare them both That both Adam and Eve our first parents were saved we nothing doubt yea Origen and ●●●iphanius have recorded it that after Adam had finished his daies on earth and was returned to his dust from whence he was taken he was buried in mount Calvary in the very place whereabout 4000 yeares after the Crosse was set on which Christ the second Adam was crucified A wonderfull providence if true Vt primus virtutem sanguinis Christi sentiret Origen qui primus peccati author fuerit that he might first tast the power and vertue of Christs blood which was first cause of shedding it and what fitter objects for the Lord Iesus on which to shew his power to save Epiphan then those very persons on whom Satan had used all his skill and power to destroy But the question is not so much whether they were saved as how and this not so much of the Man as of the Woman for the reasons before mentioned And the Apostle tells you in this Text how he saies it shall be by Child-bearing Yet neverthelesse by or through Child-bearing she shall be saved But what child-bearing he here meanes is still the Quaere The most Authors that I have consulted in this matter and I have consulted not a few concieve it to be understood of these two things 1 Of the sore paine and travaile which women indure in chid-bearing which being laid upon them as a punishment for this their transgression by enduring it with patience in the acknowledgment of their offence that brought it upon them they make some amends for that which they had done amisse and satisfaction for their transgression so Cornelius à Lapide and those of his strayne 2ly Others extend it not only to bearing of children but especially to breeding up of Children in the feare of God and nurture of the Lord because in the next words t is said if they continue in faith and love with holinesse sobrietie which they understand as required of the Children which they beare bred up in these gratious waies by their care and so by this meanes they shall be saved So Danaeus others both equally mistaken neither in the one nor in the other have they hit the Apostles meaning 1. Tim. 16. interpreted and cleered examine it a litle and you shall see whether they have or no. For if the extraordinary paines which women endure be a kinde of amends and satisfaction for their extraordinary transgression then what doe we by this doctrine but establish a Purgatory and set out a way of satisfying for sin and meriting life and salvation by doing and suffering Moreover if child bearing in this sense be the soveraigne remedy of recovering that sexe out of the danger they have brought upon themselves by that great transgression and the meanes whereby they shall be saved what shall become of the barren wombe that beares not or of maidens that knowe not man Surely upon this account the case of Harlots and Strumpets were better then theirs but to finde out the Apostles meaning here we must finde out another child-bearing such as all the daughters of Eve have a share in such as in which the barren as well as the bearing wombe the maiden that never knew man as well as the married wife hath an equall interest This place therefore may be best expounded by another place of the same Apostles Gal. 3 16. Gal. 3. Where the Apostle discoursing of the promise of God to Abraham Gen. 22.18 In thy seed shall all the nations of the earth be blessed excellently observes This is not spoken to his seeds as of many but as of one unto thy seed which is Christ By the like analogy as Paul here interprets Moses so wil I interpret Paul he saith not in this place the woman shall be saved by bearing of Children as speaking of many but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through her child-birth or child-bearing as meaning one which one is Christ the very Child in my Text the Child Iesus But if this be so why was not the mentioning of the Child enough by the Child she shall be saved It is usuall with the Hebrews to put the abstract for the concrete Child-bearing for the Child-borne or the child which she should beare what need any mention of the bearing of it by Child-bearing she shall be saved Yes there is something in that too there is an emphasis in that even by the bearing of the Child doth the woman gaine not only honour and reputatation above the man but reparation in her losse and comfort after her fall suitable to the danger she had fallen into by this her Child-birth shee receives more grace from him and hath a neerer relation to him and interest in the Saviour of the world then the man hath and this the Scripture takes speciall notice of and often mentions for her consolation Gen. 3.15 Semen mulieris the seed of the woman shall breake the Serpents head not so of the man he did not so much as share with her in this honour Gal. 4.4 In the fulnesse of time God sent his Sonne made of a woman not of a man the first woman was made of a man now by a contrary way of generation this man this blessed Child in whom all the nations of the earth are blessed was made of a woman even of one of the daughters of Eve the Virgin Mary so that as in the first Eve conceiving sinne all the whole sex and race of her daughters miscarried so in the second Eve as I may say conceiving in her wombe and bearing in her body the Saviour of the world sA the first Eve conceiving sin

Fathers of former generations was preacht and pointed at in types and figures promises and prophesies sacraments sacrifices under the law That child whose day Abraham saw a farre off but dimly as it were through a perspective glasse and at a distance that child which was the joy of the world the expectation of the nations the hope of all the ends of the earth that 's the child which here the Prophet speakes off and in the Text presents to us as visibly as if with old Symion he had him in his armes Unto us A Child is borne And to this give all the Prophets witnesse Micah foretold long before the place where he should be borne at * The very name of it did prophesie and promise some singular good to us out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the home of bread and out of it did hee come that was the bread of life Bethlem Micah 5.2 little Bethlem in this Honourable above all the Cities of all the other tribes Act. 10.34 yea above Jerusalem it selfe in that it was the birth-place of our blessed Lord which therefore St Ambrose often calls Christi villula Christs little village Old Jacob 1000 yeares before that foretold the time when he should be borne Gen. 49.10 when the Scepter was departed from Judah and the Lawgiver from betweene his feet not before This our Prophet 19. Generations before he was borne foretels us out of what stocke tribe family he should come Isay 11.1 That hee should be a branch springing out of the roote of Jesse of the Tribe of Judah of the stocke and linage of David And in the 7th of this Prophesie and 14th verse hee comes nearer yet and describes the very woman of whom he should be borne tels us what manner of woman she should be and what manner of child he should be that was to be borne of her that his mother should be a Maid Behold a virgin shall conceive and beare a sonne and the child should be a twin and yet but one neither but that one consisting of two natures united together in one person and these natures as different one from the other as heaven is distant from earth and therefore had he a name assigned him from heaven suitable to them both and comprehending both of them in the signification of it His name shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immanu-el So then you have the time when the place where the tribe and family out of which this child should be borne you have him described by two distinguishing properties besides the one in the mother that should beare him the other in the child that should be borne by which he may be knowne from all other children in the world Then wee need goe no further in this enquirie lay all these together and compare them with what you read in the first chapter of the Gospel by St Matthew Mat. 1. and the second by St Luke and you have found the child that we looke for Luk. 2. what here you have in the prophesie there you have in the history This day are all these Scriptures fulfilled in your eares There is no stronger prop to our faith to confirme us in the truth of those things which wee beleeve then when wee see that those things which are come to passe were so long before foretold that they should so come to passe and among all the great things which time hath brought forth since the creation of the world there is nothing wherein this hath beene so punctually made good as in the things concerning this child of whom there is scarce any passage in his conception birth baptisme life death buriall resurrection or ascention so small but wee can shew it you either in promise or prophesie or type or figure or sacrament or sacrifice long before many of them some thousands of years before foretold and foreshewed whence it is that you read so often in the Gospells such expressions as these That it might be fulfilled which was spoken by the mouth of such a Prophet Matth 1.22 and that it might be fulfilled which was written by such a Prophet Matth 2.15 That you may see how in all things concerning the Messiah the Prophesie and the history agree and answer each other as in a glasse face to face Nor to be trembled at then the impudence of the Athist that dare call them into question In so much as there is nothing more to be wondered at or indeed to be lamented then the judiciall blindnesse of the Jewes which to this day doe not see these things nor acknowledge the Messiah come in the flesh but doe with great earnestnesse still looke for him out at the window when he is long since come in at the doore The Lord open their eyes that they may see him and that they may looke upon him whom they have pierced Zach. 11.9 and and mourne for him abundantly even as a mother mourneth for her sonne and as one that is in bitternesse for her first borne And that they may do so here it is necessary that we remove the scruple in the Text which they stumble at arising from the time wherein the Prophet gives you in his birth which here he expresseth in the praeter tense as a thing done already is borne is given whereas they say even the child that wee speake of was not borne till about 700 yeares after this prophesie uttered And it is true that they say for if we search the Chronologies of time and the Genealogies of this Child Mat. 1. we shall find there were 19 generations between this of Ahaz in which the prophet prophesied this and that of Mary wherein and of whom this child was borne which tooke up much about this time that they speake of But it is an usuall thing with the penmen of the Holy Ghost especially writing the historicall and propheticall parts of Scripture thus to expresse themselves and to speake of things to come as if present or past already by a figure usually found in Scriptures called Anticipatio Anticipatio But there is more in this expression here in this place then a bare figure the prophet hath a further meaning in it and would thereby teach us and point out unto us these three things 1. First the certainty of fulfilling the promise of his comming that it was as sure as if they had had him then amongst them what you have in hope grounded upon a promise from the all-sufficient God is as sure as if you had it in hand in whom all the promises are yea and Amen If the Lord hath said it shall be done write it done already it is as sure as if it were done Hab. 2.3 though the vision tarry wait for in the end it will surely come it will not tarry If the Lord hath said hee shall be borne the Prophet dares boldly write him borne already unto us A Child

reason even with admiration and astonishment to take notice of his singular philanthropie the freenes and the greatnesse of his grace shewed to the lost sonnes of Adam in that when he saw them and the Apostate Angels both equally lost and undone lying in a forlorne estate and condition under his wrath and judgement of eternall death he was pleased passing by the Angels and leaving them fast bound in chaines of darknesse reserved to the iudgement of the great day to cast upon the sons of Adam a pittifull and a gracious eye Judae and to finde out a meanes to recover and to restore them againe by this his sonne Say no more What is man that thou art thus mindfull of him or the son of man that thou thus visitest him Psal 8. Thou hast made him lower then the Angells for in this respect the Lord hath made him higher then the Angels For he took not upon him the nature of Angels but he took upon him the seed of Abraham And therefore secondly is he said to be given Nobis to us To us exclusively excluding the Angels falne which stood in as great need of his redemption as man did Againe Nobis to us inclusivè including all those that receive benefit by Christ and so this Nobis to us may be understood first Personally of Isay and all such faithfull servants of Gods as Isay was Secondly Nationallly To us that is to us Jews the seed of Abraham the people of the Covenant to whom belong the promises and in particular this of the Messiah descending of us Thirdly Vniversally to us that is to all nations of the world parum est saith the Lord Isa 49.6 It is a light thing that thou shouldst be my servant to raise up the Tribes of Iacob to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou maist be my salvation unto the ends of the earth So that the Jew cannot say to the Gentile he was given for us and not for you nor the Gentile to the Jew he was given for us and not for you nor the Greeke to the Barbarian he was given for us not for you nor the Barbarian to the Greek hee was given to us and not to you Nor these that were under the Law to those that were before the Law hee was given to us and not to you nor these that live under the Gospell to those that lived under the Law hee is given to us and not to you for he is given to them all to the Gentile as well as to the Jew the Greek as well as to the Barbarian to those that were under the Law aswell as to those that are under the Gospell to those that were before both aswell as to either of them both and therefore let all these take comfort in him let them all challenge their interest in him and every of them with hope confidence say as in the Text Unto us this son is given I am not willing here though it falls just in my way to engage in that great question which hath so much troubled the world touching the Latitude and extent of this gift we are speaking of to whom or to how many it may appertaine or was intended I know there are errours on both hands while some extend it not onely to all the sonnes of Adam Origen c. I had once a dispute with a Knight in Lincolne shiere one S. W. Hickman a zealous Origenist in this point but even to the Divells too and apostate Angells unto all which they say he was given and by whom in the end they shall all bee restored saved Others on the other hand limit it to a certaine definite number of men fore thought on long before the world was for that purpose and then by an unchangeable immoveable and irresistable decree set forth and designd to salvation by Jesus Christ in time to be given to them and they to him by the father and this number so inconsiderable in comparison of the rest that perish that by their computation and account scarsly the ten thousandth man of the sons of Adam shall be saved But who are we that we should thus limit the holy one of Israel and why should our eye be evill if his be good Indeed this doctrine if true to those few they speak of how few so ever they be must needs be pretious it magnifies beyond measure the riches of that gra●e to them wards which hath made such a difference where it found none it binds them for ever to love much to whom so much is given and forgiven but what a sad yea what a desperate condition doth it cast the whole world of the rest of the sonnes of Adam into Nay what an imputation doth it lay upon the Lord God in the highest of his attributes the attribute of his grace and goodnesse unto his creature as if hee did make the world wel nigh for no other intent but that thereby he might have an occasion to win honour unto himselfe in one of his attributes the attribute of his justice in destroying it But surely when I consider the nature of our heavenly Father as he hath beene pleased to make himselfe out unto his creature both in his word and workes when I cōsider the value the inestimable value of the price that was laid down for our redemptiō even the pretious blood of the sonne of God a price sufficient to have ransom'd a thousand worlds when I consider that by giving his sonne to dye for us the Lord had found out a way whereby he had made the salvation of all men possible without prejudice or impeachment of his truth or justice when I read the glorious prophesies of the Prophets of old and especially of the Evangelicall Prophet of the abūdāce of grace purchased unto the Church by the Messiah the glory of his kingdome when I read of the paralel between the 2 Adams how in every reddition of it the second hath the preeminence When I consider the vastnes of the Emperean heavens the habitation of the Saints the place appointed for the just to dwell in Revel A space that no man can measure for multitudes that no man can number I am easily persuaded to beleeve that the Lord by Jesus Christ hath opened a greater and a wider dore into the kingdome of heaven then these men are perswaded of that it doth neither stand with the nature of his grace and goodnesse and love to his creature nor with the honour of Christ his Mediatorship nor suit with the price of that blood that was paid for our ransome nor with the glory of the prophesies of old or the promises since of the abundance of grace and glory of Christs kingdome nor the latitude of the covenant made unto the Church that the remnant of Adams sons that returne should be so small or the berries upon the Olive